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Islam has given parents an honorable status. Parents have a duty to care for their children from the time they are young and go through much suffering for their sake. In particular, we find ourselves indebted towards our mothers. Thus, it is the duty of children to cherish and respect them. Any gratitude children will give their parents is not compared to the immense debt they owe their parents. The Qur’an as well as the Prophet Mohammed (صلى الله عليه وسلم) sayings guides us in this matter.
Wednesday, January 26, 2011
V:What is the difference between Sihr (witchcraft/magic) and ‘Ayn (the evil /envious eye)?
Sunday, January 23, 2011
IV - Do Not Envy people for what Allaah has given them of His Bounty
Taken From: My Advice To The Women , By the Shaykhah: Umm 'Abdillaah al-Waadi'iyyah
With the introduction and review of the Esteemed Shaykh: Aboo 'Abdur-Rahmaan Muqbil ibn Haadee al-Waadi'ee
Pgs. 242-251
Musaddad told us that Yahya told us upon the authority of Shu'bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu 'alayhi wa sallam) said:
"None of you [truly] believes until he loves for his brother what he loves for himself." (288)
Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.
Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, "So and so is not human." The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]
It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.
Upon the authority of 'Abdullaah ibn 'Amr ibn al-'Aas who narrated that the Prophet (sallAllahu 'alayhi wa sallam) said:
"So whoever desires to remove himself from the Fire and enter the Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated." (290)
So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.
Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.
The one who does not desire good for the Muslims is described with despicable attributes.
From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.
Allaah the Exalted says:
"Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom."[Soorah an-Nisaa' 4:54]
Allaah the Exalted says:
"Many of the people of the Scripture (Jews and Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from themselves, (even) after the truth has become clear to them."
[Soorah al-Baqarah 2:109]
Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.
Envy (Hasad) is from the characteristics of the hypocrites:
The Exalted says:
"If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you remail patient and fear Allaah, their plot will not harm you at all. Indeed, Allaah encompasses all that they do." [Soorah Aali 'Imraan 3:120]
Envy (Hasad) can sever even the strongest of bonds.
"None of you [truly] believes until he loves for his brother what he loves for himself." (288)
Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.
Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, "So and so is not human." The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]
It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.
Upon the authority of 'Abdullaah ibn 'Amr ibn al-'Aas who narrated that the Prophet (sallAllahu 'alayhi wa sallam) said:
"So whoever desires to remove himself from the Fire and enter the Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated." (290)
So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.
Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.
The one who does not desire good for the Muslims is described with despicable attributes.
From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.
Allaah the Exalted says:
"Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom."[Soorah an-Nisaa' 4:54]
Allaah the Exalted says:
"Many of the people of the Scripture (Jews and Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from themselves, (even) after the truth has become clear to them."
[Soorah al-Baqarah 2:109]
Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.
Envy (Hasad) is from the characteristics of the hypocrites:
The Exalted says:
"If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you remail patient and fear Allaah, their plot will not harm you at all. Indeed, Allaah encompasses all that they do." [Soorah Aali 'Imraan 3:120]
Envy (Hasad) can sever even the strongest of bonds.
The sons of Ya'qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.
The Exalted says:
"When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people." [Soorah Yoosuf 12:8-9]
Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.
Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:
"And when your Lord said to the angels, 'I will create a human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into him the soul which I created for him, then fall down to him in prostration.' So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, "O Iblees (Satan)! Why is it that you are not with those who prostrate?' He said, 'Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.' (Allaah) said, 'Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the Day of Recompense.'" [Soorah al-Hijr 15:28-35]
Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother's sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother
The Exalted says:
"And recite to them the story of the two sons of Aadam in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted from the other. The latter said to the former, 'I will surely kill you.' The former said, 'Certainly, Allaah accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.' So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, 'Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?' Then he became one of the regretful. [Soorah al-Maa'idah 5:27-31]
So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.
2- The envious resent of the decree of Allaah:Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one's self.
And Zuhayr ibn Harb told me that Zubayr told us. (291)
In addition, Aboo Kurayb told us that Aboo Mu'aawiyyah told us.
Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu'aawiyyah and Wakee' told us upon the authority of Al-'A'mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu 'alayhi wa sallam) said:
"Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah." (292)
No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.
3- From the examples of the envious person's resentments of the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after having been healthy and other than that.
Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:
"Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the Mercy of your Lord is better that whatever they accumulate." [Soorah az-Zukhruf 43:32]
The Poet said:
Should it not be said to the one who was envious of me, "Do you not know whose rights you have violated?"
He has violated the rights of Allaah with his action because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence."
It is very important that the envious people be neglected as mentioned by the poet:
"Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn."
- Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:
"Say, I seek refuge in the Lord of the daybreak. From the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies." [Soorah al-Falaq 113:1-5]
In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu 'alayhi wa sallam) for everything that might harm him and this included the envious person.
Muhammad ibn Abee 'Umar al-Makkee told us that 'Abdul-'Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn 'Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn 'Abdur-Rahmaan from 'Aa'ishah - the wife of the Prophet (sallAllahu 'alayhi wa sallam) that she said, "If the Messenger of Allaah (sallAllahu 'alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:
'In the Nmae of Allaah, may He heal you, and from every ailment, may He cure you, and from the evil of the envier when he envies; and from the influence of the eye.'" (294)
The Levels of Envy
1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.
2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.
3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.
4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself. (295) 2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.
3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.
FOOTNOTES:
288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator's note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the 'Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator's note: the Ruqyaa is the recitation of specific verses from the Qur'aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu 'alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami' al-Uloom (page 306-327) and this has been selectively transmitted.
III -The Disease Of Envy
Imam Ibn Taymiyyah
Excerpted and Adapted From "Diseases of the Hearts and Their Cures"
[©1998 Al-Hidaayah]
This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.
- Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
- Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
- Envy is hating that good happens to others.
- Envy is displeasure with Allah's decree and His granting blessings upon others.
- "Faith and envy do not go together in the heart of a servant." [Ibn Hibban, saheeh]
- "The people will be fine as long as they do not envy one another." [At-Tabarani with trustworthy narrators]
- Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
- Envy leads to hatred.
- The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
- Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
- Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
- No one attains true belief until one loves for one’s brother what one loves for oneself.
- It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
- The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.
Al-Mubarrad recited the following lines:
The eye of the envier always sees scandal,
bringing out faults and hiding the good.He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks.The following is excerpted and adapted from Ibn Taymiyyah's "Diseases of the Hearts and Their Cures" [©1998 Al-Hidaayah]Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types:1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: 'It is a desire to have the blessings removed,' for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed.2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallahu `alaihi wa sallam, called it hasad in the hadeeth reported by both al-Bukhari and Muslim from the hadeeth of ibn Mas`ood and ibn `Umar, radiyallahu `anhumaa, that he, sallallahu `alaihi wa sallam, said, "There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth."This being the wording of Ibn Mas`ood. The wording of Ibn `Umar is, "A person to whom Allah has given the Qur'an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day."...So the Prophet, sallallahu `alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person love the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person).So if it is asked: 'Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?' It is said, 'The starting point of this love is his looking towards the favors Allah has bestowed upon someone else and his disliking that this person be favored over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favors upon him without consideration of people's material conditions then this is not envy at all.'This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him.Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said,"Indeed the pious will be in delight. On thrones, looking on. You will recognize in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of Musk, and for this let those compete who want to compete." [Al-Mutaffifeen (83):22-26]So one is commanded to compete for these delights and not compete for the delight of this fleeting world....The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallahu `alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth.... Similarly, the Prophet, sallallahu `alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending.Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy...Allah praised the Ansaar with His saying, "And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that." [Al-Hashr (59):9]
As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, "Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them." [Al-Baqarah (2):109]
'They wish' meaning that they hope to make you aspostisise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings - in fact they saw you attain that which they themselves had never attained - they became jealous of you. Similarly this is mentioned in another verse, "Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)..." [An-Nisaa' (4): 54-55]"Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies." [Al-Falaq (113):1-5]
...So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent.Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents...
Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, "The body is never free from jealousy, but debasement brings it out, and nobility hides it." It was said to Al-Hasan Al-Basree, "Can a believer be envied?" He replied, "What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action."So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul... As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors - Allah will benefit him for his taqwa....In the hadeeth there occurs, "There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them." Reported by Ibn Abi Ad-Dunya from the hadeeth of Abu Hurayrah.In the Sunan from the Prophet, sallallahu `alaihi wa sallam, "You have been afflicted with the illness of the nations that came before you - jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion." [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh].So he called jealousy an illness just as he called miserliness an illness in his saying, "And what illness is worse than miserliness." [Ahmad, Hakim and others, saheeh]...In the first hadeeth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there.Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, "After there came to them knowledge out of mutual hatred and desire." [Aal `Imraan (3):19]
http://abdurrahman.org/character/disease-of-envy.html...“Do not envy one another, do note hate each other, do not oppose each other…” [Al-Bukhari and Muslim]“By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim]…Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadeeth, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
II -Can the 'Ayn afflict a person?
Shaykh Muhammad Es-Saalih El-'Uthaymeen (Rahimuhullaah) was asked:
Can the 'Ayn (Evil Eye) afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allaah?
He replied:
Our opinion concerning the 'ayn is that it is real and is proven both by Islaamic teachings and by real life experiences. Allaah says:
"And verily, those who disbelieve would almost make you slip with their eyes (through hatred)" (El-Qalam 68:51)
Ibn 'Abbaas (Radiyallaahu 'anhumaa) and others said, commenting on this verse: this means, they put the 'ayn on you with their glances.
The Prophet (Sallallaahu 'alaihi wa sallem) said: "The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." Narrated by Muslim. An-Nasaa'i and Ibn Maajah narrated that 'Aamir ibn Rabee'ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.
Reality confirms that and it cannot be denied.
In the event that you are afflicted by the 'ayn, you should use the treatments recommended in sharee'ah, which are: 1. Reciting ruqyah: The Prophet (Sallallaahu 'alaihi wa sallem) said, "There is no ruqyah except in the case of the 'ayn or fever." Et-Tirmidhi, 2057; Abu Dawood, 3884.
Jibreel used to do ruqyah for the Prophet (Sallallaahu 'alaihi wa sallem) and say, "Bismillaahi arqeeka min kulli shay'in yu'dheeka, min sharri kulli nafsin aw 'aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you)."
2. Asking the person who has put the 'ayn on another to wash, as the Prophet (Sallallaahu 'alaihi wa sallem) commanded 'Aamir ibn Rabee'ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.
With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. Allaahu 'Alam (And Allaah knows best).
There is nothing wrong with taking precautions against the 'ayn before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting one's trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (Sallallaahu 'alaihi wa sallem) used to seek refuge for El-Hasan and El-Husayn and say: U'eedhukuma bi kalimaat Allaah Et-taammati min kulli shaytaanin wa haammah wa min kulli 'aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every shaytaan and every poisonous reptile, and from every 'ayn).'" Et-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, "Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa'eel, ('Alaihumaa Salaam)." Narrated by al-Bukhaari, 3371.
http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-307-page-1.html
I - What is El-'Ayn?
Fataawa Esh-Shaykh Ibn 'Uthaymeen, 2/117, 118
Many people suffer unexplained illnesses, break up of marriages, childbirth defects or stillbirths, breakup of communities, failed businesses etc. never understanding why. Many of us in the West are unaware of the harms of Hasad (Envy) or El 'Ayn (the Evil Eye). The 'ulamaa' (scholars) of the El-Lajnah El-Daa'imah (Standing Committee for Islaamic Research) were asked to define El-Ayn. They responded with the following:
"The Arabic word El-'Ayn (the 'ayn) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet, Muhammad (Sallallaahu 'alaihi wa sallem) to seek refuge with Him from the haasid (envier), as He said:
"And from the evil of the envier when he envies" (El-Falaq 113:5)
Everyone who puts the 'ayn on another is haasid (envious), but not every haasid puts the 'ayn on another. The word haasid (envier) is more general in meaning than the word 'aa'in (one who puts the 'ayn on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the 'ayn on another. The 'ayn is like an arrow which comes from the soul of the one who envies and the one who puts the 'ayn on another towards the one who is envied and on whom the 'ayn is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.
Adapted from Zaad El-Ma'aad by Ibnul-Qayyim (Rahimuhullaah).
There are ahaadeeth from the Prophet (Sallallaahu 'alaihi wa sallem) which speak of the effects of the 'ayn. For example it is narrated in Es-Saheehayn that 'Aa'ishah (Radiyallaahu 'anhaa) said: The Messenger of Allaah (Sallallaahu 'alaihi wa sallem) used to tell me to recite ruqyah for protection against the 'ayn.
Muslim, Ahmad and Et-Tirmidhi narrated from Ibn 'Abbaas (Radiyallaahu 'anhumaa) that the Prophet (Sallallaahu 'alaihi wa sallem) said:
"The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." This was classified as saheeh by Et-Tirmidhi, and also by El-Elbaani in Es-Silsilah Es-Saheehah, 1251.
Imaam Ahmad and Et-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the children of Ja'far have been afflicted by the 'ayn, shall we recite ruqyah for them?" He said, "Yes, for if anything were to overtake the divine decree it would be the 'ayn." Classified as saheeh by Al-Albaani in Saheeh Et-Tirmidhi.
Abu Dawood narrated that 'Aa'ishah (Radiyallaahu 'anhaa) said: The person who had put the 'ayn on another would be ordered to do wudoo', then the person who had been afflicted would wash himself (with that water). This was classified as saheeh by Al-Albaani in Saheeh Abi Dawood.
Imam Ahmad (Hadeeth #15550), Maalik (Hadeeth #1811), An-Nasaa'i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (Sallallaahu 'alaihi wa sallem) came out and traveled with him towards Makkah, until they were in the mountain pass of El-Kharaar in El-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. 'Aamir ibn Rabee'ah, one of Banu 'Adiyy ibn Ka'b looked at him whilst he was doing ghusl and said: "I have never seen such beautiful skin as this, not even the skin of a virgin," and Sahl fell to the ground. They went to Messenger of Allaah (Sallallaahu 'alaihi wa sallem) came and said, "O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head." He said, "Do you accuse anyone with regard to him?" They said, " 'Aamir ibn Rabee'ah looked at him." So the Messenger of Allaah (Sallallaahu 'alaihi wa sallem) called 'Aamir and rebuked him strongly. He said, "Why would one of you kill his brother? If you see something that you like, then pray for blessing for him." Then he said to him, "Wash yourself for him." So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. Classified as saheeh by Al-Albaani in El-Mishkaat, # 4562.
The majority of 'ulamaa' are of the view that people can indeed be afflicted by the 'ayn, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.
With regard to the hadeeth, (One third of those who are in the grave are there because of the 'ayn), we do not know how sound it is, but the author of Nayl El-Awtaar said that El-Bazzaar narrated with a hasan isnaad from Jaabir (Radiyallaahu 'anhu) that the Prophet (Sallallaahu 'alaihi wa sallem) said:
"Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the 'ayn."
The Muslim has to protect himself against the shayaateen (devils) among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (Sallallaahu 'alaihi wa sallem), reciting El-Ma'awwadhatayn [the last two soorahs of the Qur'aan], Soorat El-Ikhlaas, Soorat El-Faatihah, and Aayat El-Kursi.
Du'aa's for protection include the following:
A'oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).
A'oodhu bi kalimaat-illaah il-taammati min ghadabihi wa 'iqaabihi, wa min sharri 'ibaadihi wa min hamazaat esh-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).
And one may recite the words of Allaah:
"Hasbi Allaahu laa ilaaha illa huwa, 'alayhi tawakkaltu wa huwa Rubb ul-'arsh il-'adheem
(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)" (Et-Towbah 9:129)
And there are other similar du'aa's that are prescribed in sharee'ah. This is what was meant by Ibnul-Qayyim in the words quoted at the beginning of this answer.
If it is known or suspected that a person has been afflicted by the 'ayn, then the one who put the 'ayn on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the 'ayn, pouring it from behind in one go. Then he will be healed, by Allaah's leave.
Fataawa El-Lajnah El-Daa'imah lil-Buhooth El-'Ilmiyyah wel-Ifta, 1/186
Evil Eye and Envy and How to Protect Ourselves and Protect our Children from it
I am going to post -In shaa Allah - a series of articles about The Evil Eye (El-'Ayn) and Envy (Hasad) according to the Qur'an and the Sunnah and the understanding of our righteous predecessors. Some of these articles are quite lengthy but beneficial in shaa Allah. And I will post as well what Allah Subhan wa ta'ala and the prophet (صلى الله عليه وسلم) advices us Muslims how protect ourselves from the Evil Eye.
Thursday, January 20, 2011
How to Interact with Non - Muslim Parents
*By Shaykh Saalih al-Fawzaan
Shaykh Al-Fawzan (may Allaah preserve him) was asked: [Q33]: I accepted Islaam three months ago, and I have two disbelieving parents. How do I interact with them? And am I supposed to hate them in an all-inclusive way?
He replied: [A33]: Interacting (with them) is to be done as Allaah, the Mighty and Majestic, has said: “You do not find any people who believe in Allaah and the Last Day loving those who have opposed Allaah and His Messenger, even their own fathers.”
So you are to hate them for Allaah’s sake, the Mighty and Majestic. And as for kindness, being dutiful and kind to them, then Allaah the Exalted has said: “And if they strive to make you ascribe partners with Me, that which you have no knowledge of, then do not obey them, and accompany them in the worldly life with kindness.”
This is from the angle of repaying kindness. So the parent has the right to kindness and good treatment. However, as for loving them in one’s heart, then do not ever love the disbelievers. When it became clear to Ibraaheem that his father was an enemy to Allaah, he freed himself of him.
[Source: Duroos fee Nawaaqidh al-Islaam, p.202-203] (p.90-91 of the English translation)
And he said, may Allaah preserve him, in a discussion of the permissible ways of interaction with disbelievers: [4]: It is permissible for us to respond kindly to any kindness that they have shown to us. Allaah, the Exalted One, has said: “Allaah does not forbid you from being kind and just with those who have not fought you over the Religion, nor have they expelled you from your homelands. Verily, Allaah loves those who are just.”
So if they have done something nice for the Muslims, then the Muslims may respond with something nice and compensate them. This is not from the angle of loving them, rather it is only from the angle of compensation.
Furthermore, it is obligatory to be kind to one’s disbelieving parents, without loving them. Allaah, the Exalted One, has said: “And We have admonished mankind regarding his parents. His mother carried him (in the womb) through hardships upon hardships, and then he was weaned after two years. (And We have admonished him) to be grateful to Me, and to his parents. To Me is the Return.”
“And if they strive to make you ascribe partners with Me, that which you have no knowledge of, then do not obey them, and accompany them in the worldly life with kindness. And follow the path of those who repent to Me.”
So it is obligatory to be kind to one’s parents, even if they are disbelievers, however one may not love them in his heart: “You do not find any people who believe in Allaah and the Last Day loving those who have opposed Allaah and His Messenger, even their own fathers or children.”
Loving them is one thing, and good dealings with them is another.
Umm Salamah, the daughter of Aboo Bakr, who was a polytheist, came seeking some money. So Asmaa’ went to the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) and said to him, “Verily my mother has come and she is inclined, meaning inclined to re-establish ties, so should I establish ties with her?” He replied, “Yes, keep ties with your mother.”
Thus, worldly affairs, business dealings, compensations, and exchanges (of good treatment) between Muslims and disbelievers in beneficial affairs that do not affect the Religion are permissible. Similarly, diplomatic representation between embassies is also not harmful. The polytheists used to send messengers to the Prophet (sallallaahu ‘alayhe wa sallam) to negotiate with him. They would enter upon him while he was in the masjid and negotiate with him. These kinds of affairs are not things that show loyalty, rather they are merely permissible affairs of benefit between the Muslims and the disbelievers.
So it is binding that we make a distinction between this and that. Some people mix up the issues that are permissible with those that are impermissible. From them are those who say, “It is permissible to love the disbelievers, because Allaah has allowed us to interact with them and to marry the Kitaabiyyaat (Jewish and Christian women), so then it is permissible to love them and not make a distinction between us and them.” This person has fallen short in his understanding (of hating the disbelievers).
On the other hand, there are people who go overboard (in hating the disbelievers). They are those who say, “It is not permissible to keep any ties whatsoever with the disbelievers, not for the sake of business, not compensation, and not repaying their kindness, as all of these affairs are displays of allegiance.” So we say to them: These affairs are not displays of allegiance. One must make a distinction between the two, between the position of the extremist and that of the neglectful one. The Religion is a middle course, and there is no extremism and no negligence in it.
So it is obligatory on us to be acquainted with these different types of interactions with the disbelievers, and to know which of them are permissible and which are not, especially in this time when there are so many people who speak about affairs of the Religion without knowledge, or they speak about the Religion based on desires.
So it is obligatory on the student of knowledge to know the legislated rulings about these affairs, as it is an important affair, since it is directly related to the Muslim’s beliefs.
Taken from Duroos fee Nawaaqidh al-Islaam, p.89-91] (p.110-114 of the English translation)
* Source: Salafitalk.net
Shaykh Al-Fawzan (may Allaah preserve him) was asked: [Q33]: I accepted Islaam three months ago, and I have two disbelieving parents. How do I interact with them? And am I supposed to hate them in an all-inclusive way?
He replied: [A33]: Interacting (with them) is to be done as Allaah, the Mighty and Majestic, has said: “You do not find any people who believe in Allaah and the Last Day loving those who have opposed Allaah and His Messenger, even their own fathers.”
So you are to hate them for Allaah’s sake, the Mighty and Majestic. And as for kindness, being dutiful and kind to them, then Allaah the Exalted has said: “And if they strive to make you ascribe partners with Me, that which you have no knowledge of, then do not obey them, and accompany them in the worldly life with kindness.”
This is from the angle of repaying kindness. So the parent has the right to kindness and good treatment. However, as for loving them in one’s heart, then do not ever love the disbelievers. When it became clear to Ibraaheem that his father was an enemy to Allaah, he freed himself of him.
[Source: Duroos fee Nawaaqidh al-Islaam, p.202-203] (p.90-91 of the English translation)
And he said, may Allaah preserve him, in a discussion of the permissible ways of interaction with disbelievers: [4]: It is permissible for us to respond kindly to any kindness that they have shown to us. Allaah, the Exalted One, has said: “Allaah does not forbid you from being kind and just with those who have not fought you over the Religion, nor have they expelled you from your homelands. Verily, Allaah loves those who are just.”
So if they have done something nice for the Muslims, then the Muslims may respond with something nice and compensate them. This is not from the angle of loving them, rather it is only from the angle of compensation.
Furthermore, it is obligatory to be kind to one’s disbelieving parents, without loving them. Allaah, the Exalted One, has said: “And We have admonished mankind regarding his parents. His mother carried him (in the womb) through hardships upon hardships, and then he was weaned after two years. (And We have admonished him) to be grateful to Me, and to his parents. To Me is the Return.”
“And if they strive to make you ascribe partners with Me, that which you have no knowledge of, then do not obey them, and accompany them in the worldly life with kindness. And follow the path of those who repent to Me.”
So it is obligatory to be kind to one’s parents, even if they are disbelievers, however one may not love them in his heart: “You do not find any people who believe in Allaah and the Last Day loving those who have opposed Allaah and His Messenger, even their own fathers or children.”
Loving them is one thing, and good dealings with them is another.
Umm Salamah, the daughter of Aboo Bakr, who was a polytheist, came seeking some money. So Asmaa’ went to the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) and said to him, “Verily my mother has come and she is inclined, meaning inclined to re-establish ties, so should I establish ties with her?” He replied, “Yes, keep ties with your mother.”
Thus, worldly affairs, business dealings, compensations, and exchanges (of good treatment) between Muslims and disbelievers in beneficial affairs that do not affect the Religion are permissible. Similarly, diplomatic representation between embassies is also not harmful. The polytheists used to send messengers to the Prophet (sallallaahu ‘alayhe wa sallam) to negotiate with him. They would enter upon him while he was in the masjid and negotiate with him. These kinds of affairs are not things that show loyalty, rather they are merely permissible affairs of benefit between the Muslims and the disbelievers.
So it is binding that we make a distinction between this and that. Some people mix up the issues that are permissible with those that are impermissible. From them are those who say, “It is permissible to love the disbelievers, because Allaah has allowed us to interact with them and to marry the Kitaabiyyaat (Jewish and Christian women), so then it is permissible to love them and not make a distinction between us and them.” This person has fallen short in his understanding (of hating the disbelievers).
On the other hand, there are people who go overboard (in hating the disbelievers). They are those who say, “It is not permissible to keep any ties whatsoever with the disbelievers, not for the sake of business, not compensation, and not repaying their kindness, as all of these affairs are displays of allegiance.” So we say to them: These affairs are not displays of allegiance. One must make a distinction between the two, between the position of the extremist and that of the neglectful one. The Religion is a middle course, and there is no extremism and no negligence in it.
So it is obligatory on us to be acquainted with these different types of interactions with the disbelievers, and to know which of them are permissible and which are not, especially in this time when there are so many people who speak about affairs of the Religion without knowledge, or they speak about the Religion based on desires.
So it is obligatory on the student of knowledge to know the legislated rulings about these affairs, as it is an important affair, since it is directly related to the Muslim’s beliefs.
Taken from Duroos fee Nawaaqidh al-Islaam, p.89-91] (p.110-114 of the English translation)
* Source: Salafitalk.net
Thursday, January 13, 2011
Teaching Children Tawheed
*As worship (العبادة) is the purpose and reason for which mankind was created, then it is vital for us to clearly understand what this worship is, specifically what is its definition, what are its pillars and what are its conditions.*
**Allaah Tabaraka wa Taýalaa mentions
سُوۡرَةُ النّحل
وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ (36And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers! (36) Surah An-Nahl 16 :36
This affair of Aqeedah(Creed) is extremely important for the believers to focus on and give it their priority (main importance).There is no doubt that other subjects of Tarbiyah and Tazkiya and like Tazkiya tul nafus (soul purifications) itýs tremendously important in Islam.
Therefore, it is important for the believer to understand the importance of this particular subject The Tawheed and the Aqeedah (Creed) of the Believers.**
And Alhamdulilah I found a brief summary for the subject of Tawheed- to be taught to children by Dr.Saleh As Saleh (رحمه الله) compiled in a pdf file in this link :
http://abdurrahman.org/children/TawheedforChildren.pdf
* http://www.tawhidfirst.com/monotheism/articles/phcgo-the-definition-pillars-and-conditions-of-worship.cfm
* http://www.tawhidfirst.com/monotheism/articles/phcgo-the-definition-pillars-and-conditions-of-worship.cfm
Wednesday, January 12, 2011
Teenagers In Islam A Lecture of 4 Parts By Brother Dawud Adeeb
Tuesday, January 11, 2011
V : Kind Treatment towards Parents
Repaying the Parents
8/10 From Abu Hurayra from the Prophet (صلى الله عليه وسلم) that he said, "The son can never repay his parent. Except that he finds him a slave, then buys him and sets him free." Saheeh, Irwaa (1747)
9/11 From Abu Buraidah that he was with Ibn Umar and a Yemeni man was making tawaaf of the House carrying his mother on his back saying, "I am her humble camel where her camel would have gotten frightened I will not"
Then he said, 'O Ibn Umar! Do you think that I have repaid her?' He said, 'no, not even a for a single moan that escaped her during child birth.'
Then Ibn Umar made tawaaf of the house, then came to the Station (of Abraham) and prayed two rak'ahs. Then he said, 'O ibn Abu Musa! Indeed every two rak'ahs expiate what came before them.' Saheeh Isnaad
10/13 From Abdullaah bin Umar who said, " A man came to the Prophet (صلى الله عليه وسلم ) to give him the bay'ah for hijrah, and he left his parents crying. So the Prophet said, 'return to your parents and make them laugh as you have made them cry'" Saheeh, at-Ta'leeq ar-Ragheeb (3/213)
By Imaam Bukhari
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Sunday, January 9, 2011
IV: Kind Treatment towards Parents
Gentle words to the parents
6/8 from Taysala bin Mayyaas who said, "I was with the Najadaat (a group of the Hururiyyah) and I committed a sin which I regarded to be Major, so I mentioned this to Ibn Umar. He said, 'what sin is it?' I said, 'this and this.' He said, 'this is not from the Major sins, the major sins are nine: "Associating partners with Allaah, killing a soul, fleeing from the advancing army, to accuse a chaste woman, Eating Ribaa, Eating the property of an orphan, to apostasize in the mosque, the one who ridicules/derides others, and making the parents cry due to disobedience to them."
Ibn Umar said to me, 'Do you fear the fire and wish to enter the Paradise?' I said, 'of course, by Allaah!' He said, 'are your parents alive?' I said, 'I have a mother.' He said, 'then by Allaah! If you were to speak gently to her and feed her, you would certainly enter paradise, as long as you stay away from the Major sins.'" Saheeh, as-Saheehah (2898)
7/9 From Urwa who said about the verse, "And lower for them the wings of humility out of mercy" - 'Do not prevent them from anything that they love.' Saheeh Isnaad
By Imaam Bukhari
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
III: Kind Treatment towards Parents
Birr to the father
5/5 From Abu Hurayra who said, "It was said, 'O Messenger of Allaah (SAW), who is most deserving of my birr?' He replied, 'your mother'. He said, 'then who?' He replied, 'your mother.' He said, 'then who?' He said, 'your mother.' He said, 'then who?' He replied, 'your father'" Saheeh, al-Irwaa (837), ad-Da'eefah (under no 4992)
By Imaam Bukhari
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
II: Kind Treatment towards Parents
Birr to the mother
3/3 From Bahz bin Hakeem from his father from his grandfather who said, "I said, 'O Messenger of Allaah who is most deserving of my birr?' He said, 'your mother.' I said, 'who is most deserving of my birr?' He said, 'your mother.' I said, 'who is most deserving of my birr?' He said, 'your mother.' I said, 'who is most deserving of my birr?' He said, 'your father, then your closest relation, then your closest relation.'" Hasan - Irwaa (2232,829)
4/4 From Ibn Abbas, "That a man came to him and said, 'I proposed to a woman and I yearned that she marry me. Then someone else proposed to her and she desired to marry him. Then I seduced her, then killed her, so is there repentance for me?' He said, 'Is your mother alive?' He replied, 'No.' So Ibn Abbas said, 'Repent to Allaah Azza wa Jall and seek to get close to Him as much as you can."
(Ataa bin Yaaser) said, "so I went to Ibn Abbaas and asked him, 'Why did you ask if his Mother was alive?' He said, 'indeed I do not know an action which can get one closer to Allaah then birr to the mother'" Saheeh - as-Saheehah (2799)
By Imaam Bukhari
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
I. Kind Treatment towards Parents
1/1 From Abu Umru ash-Shaibaanee who said, "The owner of this house narrated to us," and he indicated with his hand to the house of Abdullaah, that, "I asked the Prophet (صلى الله عليه وسلم), 'which action is the most beloved to Allaah?' He said, 'Prayer at it's correct time'. I said, 'then which action? 'He said, 'birr (good treatment, kindness) to the parents.' I said, 'then which?' He said 'Jihaad in the way of Allaah'
Abdullaah said, "He told me these, and if I had asked further, he would have told me." Saheeh - Irwaa (1197)
2/2 From Abdullaah bin Umar who said, "The Lord is pleased when the parents are pleased, and is Angry when the parents are angry." Hasan as mawqoof, saheeh as marfoo' as-Saheehah 515.
2/2 From Abdullaah bin Umar who said, "The Lord is pleased when the parents are pleased, and is Angry when the parents are angry." Hasan as mawqoof, saheeh as marfoo' as-Saheehah 515.
By Imaam Bukhari
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Extracts from 'Saheeh al-Adab al-Mufrad' of Imaam Bukhaaree, checked by al-Albaanee.
Saturday, January 8, 2011
The Importance of Teaching Arabic to Our Children
USE ARABIC IN THE HOMEBy Sister Umm Almuthanna
The Prophet, sallallaahu alayhe wasallam said, "Whoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path to paradise." (Muslim)
The importance of teaching Arabic to our children at an early age cannot be over emphasized. Arabic is the language in which both the Qur'an and Sunnah are conveyed to the believers. In addition, one needs to know Arabic in order to perform salah and make Hajj. Arabic also serves as a medium of communication between Muslims. Allah, subhanahu wa ta'ala, through his infinite wisdom has given children the unique ability to learn second and third languages easier than adults have. Therefore, it is important for parents to take advantage of this "critical period" to teach and speak Arabic within the home to their children.
When referring to native or first language learning, researchers are referring to children who learn language(s) before the age of three. After the age of three, the new language is considered to be a second language. Bilingualism refers to the concept of a child learning two languages through exposure from a primary caregiver from birth. Usually these follow one of two patterns. The first pattern is "one-person, one-language" situation where one of the parents speaks only one language and the other parent another language. The other pattern is when both parents speak both languages to the child simultaneously. This leaves the question - which style is better for the child? Research suggests that the one person-one language style helps the child separate and learn the two languages. This is especially true if Arabic is not the native language of one of the parents. However, consistency is the key. Another situation is when neither of the parents are native Arabic speakers. Can Arabic be used as the primary language in the home and the children speak Arabic as their first language? According to Umm Sulaiman, the answer is "yes." Both Umm Sulaiman and her husband are native English speakers who have never lived outside of The United States. Yet, their seven children speak only Arabic within the home. In order to accomplish this impressive goal, Umm Sulaiman has offered several suggestions for parents.
1. The most important point is to learn Arabic yourself.
For Umm Sulaiman, a commercial course with audio tapes was essential. For others, computer programs that teach Arabic also accomplish the same goal. The main key is to stay one step ahead of your children and use your new knowledge constantly in the home. For example, once Umm Sulaiman knew that one of her children knew a particular term or word in Arabic, she no longer responded to it in English for that child.
2. Another important aspect of Arabic learning is to immerse your family in Arabic
Purchase and use videos, computer programs, and children's books in Arabic. Arrange play dates for your children with other children who speak Arabic. Play the Qur'an constantly in your home. Umm Sulaiman suggests "drown them in the sound." Not only is this a very practical suggestion, but language learning research suggests total immersion as the best method of second language learning.
3. Teach your child Qur'an simultaneously with Arabic.
Children have a unique ability to memorize Surahs. Umm Sulaiman discovered for her children "the sound of tajweed, the ability to know the Makhraj or pronunciation of each sound when learned correctly will also make the sound of Arabic just flow from their mouths." Furthermore, memorizing Surahs with your child reinforces this act of ibadat throughout your child's life. Allah's messenger, sallallaahu alayhe wa sallam, said, "If anyone recites the Qur'an, learns by it, declares what is lawful in it to be lawful and what is unlawful in it to be unlawful. Allah will bring him into paradise and make him the intercessor for ten of his family whom have deserved Hell." (Tirmithi)
4. Lastly, relax and enjoy Arabic learning.
Usually adults have a fear of making mistakes in second language learning. This can limit one's opportunities to practice the language and learn new words and phrases. Furthermore, children may pick up on this fear of making mistakes and they themselves will start using their native language in stressful situations. Adopt the motto: "If you are not making mistakes you are not learning."
Friday, January 7, 2011
The Right of Children
Shaykh Muhammad Saleh Al Uthaymeen
Let us first establish that children in accordance to the Islamic concept means both male and female. Some of anti-Islamic concepts accuse Islam by differentiating between male and female children claiming that it does prefer boys over girls in terms of inheritance , ‘Aqeeqa (slaughter of two lambs upon the birth of a male baby and one lamb for a baby girl) and other matters. In accordance with true Islam teaching , both male and female are alike in the sight of Allah, the Almighty . Each , however, is physically prepared and equipped to perform certain task and duties that are suitable to his/her nature .All again are equal in religious duties , except for certain exception that are defined and illustrated by Allah , the Almighty, in the glorious Quran , or declared and specified by Allah’s Apostle, Sallalahu Alaihi wa Sallam. Only these differences are to be acknowledged and honored by in accordance with Islam and its teachings.
Children in accordance to Islam are entitled to various and several rights. The first and the famous right is the right of properly brought up , raised and educated. This means that children should be given suitable, sufficient , sound and adequate religious , ethical and moral guidance to last them fro their entire life. They should be engraved with true values, the meaning of right and wrong , true and false , correct and incorrect , appropriate and inappropriate and so forth and so on. Allah , the Almighty, stated in the glorious Qauran :
“ O ye who believes ! save yourselves and your families from a fire whose fuel is Men and Stones”. 66:6
Allah’s Apostle , Sallalahu Alaihi wa Sallam, also Said: “ Every one of you ( people) is a shepherd . And every one is responsible for whatever falls under his responsibility . A man is like a shepherd of his own family , and he is responsible for them” This Hadith is reported by both Bukhari and Muslim.
Children , therefore are a trust given to the parents. Parents are to be responsible for this trust on the Day of Judgment. Parents are essentially responsible for the moral , ethical and the basic and essential religious teachings of their children.
If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgment . The children will become better citizen and pleasure to the eyes of their parents , first in this life, and in the hereafter .
Allah, the Almighty , stated in the glorious Quran :
“ And those who believe and whose families follow them in faith , to them shall We join their families : Nor shall We deprive them ( of the fruit) of aught of their works : (Yet) is each individual in pledge for his deeds.” 25:21
Moreover, Allah’s Apostle ,Sallalahu Alaihi wa Sallam, said :” Upon death, man’s deeds will “definitely” stop except for three deeds , namely: a continuous charitable fund , endowment or goodwill ; knowledge left for people to benefit from ; and pious righteous and God-fearing child who continuously pray Allah , the Almighty , for the soul of his parents” This Hadith is reported by Muslim.
In fact, such a statement reflects the value of proper upbringing of children. It has an everlasting effect , even after death.
Unfortunately, many parents from every walk of life, in every society , regardless of creed , origin , social and economical status , etc., have neglected this very important this imposed right of their own children unto them. Such individuals have indeed lost their children as a result for their own negligence . Such parents are so careless about the time their children spent with no benefit , the friends they associate with , the places they go to etc., such parents they do not care, are totally indifferent about where their children go , when they come back and so forth and so on, causing the children to grow without any responsible adult and caring supervision. Such parents neglect even to instruct , direct or guide their children to the proper way of life , behavior or even attitudes towards others. Yet, you may find these parents are so careful about their wealth . They are extremely concerned about their own business , work and otherwise . They exert every possible effort to lead a very successful life in terms of materialistic gains, although all this wealth is not actually theirs. No one will take wealth to the grave.
Children are not only to be well-fed , well-groomed, properly dressed for seasons and appearance , well-taken care in terms of housing and utilities . It is more important to offer the child comparable care in terms of educational , religious training, and spiritual guidance .The heart of a child must be filled with faith . A child ‘s mind must be entertained with proper guidance , knowledge and wisdom. Clothes , food, housing , education are not , by any means , an indication of proper care of the child , proper education and guidance is far more important to a child than his food , grooming and appearance .
One of the due rights of children upon parents is to spend for their welfare and wee-being moderately Over spending or negligence is not condoned , accepted or even tolerated in Islam. Such ways negative effect on the child regardless of the social status. Men are urged not to be miserly to his children and household, who are their natural heirs in every religion and society. Why would one miserly to those who are going to inherit his wealth. They are even permitted to take moderately from their parents wealth to sustain themselves if the parents declined to give them proper funds for their living.
Children also have the right to be treated equally in terms of financial gifts. None should be preferred over the others . All must be treated fairly and equally . None should be deprived his gift from the parents. Depriving , or banning the right of the inheritance , or , other financial gifts during the lifetime of the parents or preference of parents for a child over the other will be considered in accordance to Islam an act of injustice. Injustice will definitely lead to an atmosphere of hatred , anger and dismay amongst the children in one household . In fact , such an act of injustice may, most , likely , lead to animosity amongst the children , and consequently , this effect in entire family environment . In certain cases when special child may show tender care to his aging parent , for instance , causing the parent to grant such a child a special gift , or issue him an ownership of a house , a factory , or a land , a farm , a car , or any other valuable items. Islam , however , considers such a financial reward to such caring , loving or may be obedient child , a wrong act. A caring child is entitled only for reward from Allah , the Almighty. Although its nice to grant such child something in appreciation for dedication and special efforts, but this must not lead to an act of disobedience to Allah, the Almighty. It may be that the heart and feelings of such a loving and caring child may change , at one point in time , causing him to become a nasty and harmful child. By the same token , a nasty child may change at any given time , as well , to become a very caring and kind child to the same parent. The hearts and feelings are , as we all know , in the hands of Allah, the Almighty , and can be turned in any direction at any given time and without any previous notice. This , indeed , is one of the reason to prevent an act of financial preference of a child over another. On the other hand , there is no assurance or guarantees that a caring child can handle the financial gift of his parent wisely.
It is narrated by Abubaker , Radhi Allahu Anhu , who said that Allah’s Apostle , Sallalahu Alaihi wa Sallam, was informed by one of his companions , al-N’uman bin Basheer , who said:” O prophet of Allah ! I have granted a servant to one of my children ( asking him to testify for that gift) ,” But Allah’s Apostle , Sallalahu Alaihi wa Sallam, asked him :” Did you grant the same to each and every child of yours ?” When Allah’s Apostle ,Sallalahu Alaihi wa Sallam was informed negatively about that , he said” Fear Allah , the Almighty, and be fair and just to all of your children . Seek the testimony of another person , other than me. I will not testify to an act of injustice.” This Hadith is reported by both Bukhari and Muslim . Thus, Allah’s Apostle ,Sallalahu Alaihi wa Sallam called such an act of preference of one child over the others an act of “injustice” Injustice is prohibited and forbidden in Islam. But , if a parent granted one of his children financial remuneration to fulfill a necessity , such as a medical treatment coverage , the cost of a marriage , the cost of initializing a business , etc., then such a grant would not be categorized an act of injustice and unfairness . Such a gift will fall under the right to spend in an essential needs of the children , which is a requirement that parent must fulfill. Islam sees that if a parents fulfill their duties towards all children in terms of providing them with necessary training, educational backing , moral, ethical and religious education , this will definitely lead to a more caring child, better family atmosphere and better social environment and awareness .On the other hand , any religious in that parenthood duties can lead to the loss of a child or ill treatment to a parent at a later age.
Mohammed Said Dabas
Riyadh – KSA
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